Recently a new book was published, which caught my attention initially because of the title and then because of its content. That book is Foreskin's Lament by Shalom Auslander. Although I admit to not having read the entire book, the first chapter gave me a good idea of what the author is trying to convey.
Auslander was brought up in the ultrareligious Jewish neighborhood of Monsey, New York. Throughout his childhood and beyond, he was taught the fear of God. He was told that if he sinned he would be punished from Heaven. Sins, Auslander was taught, have grave consequences. Numerous examples of the outcome of God’s wrath throughout the ages were taught to back up this teaching and strike fear in the heart of the student.
Auslander was obviously traumatized by this image of an ever-watchful punishing God, and even when he eventually left traditional Jewish practice, he was unable to shake off the fear of Heaven that had been instilled in him by the teachers of his youth.
This is seemingly the subtext to his book. Although I cannot review a book I have not read in its entirety and do not intend to comment on his general thesis or content, I feel it is worth considering how fear of heaven is taught in the Orthodox Jewish world.
G-d can be seen as a loving existence
Traditionally instilling the fear of Heaven in the general Jewish population was the job of the professional preacher called Maggidim. In the Pale of Settlement these preachers were hired by villages to preach to their communities. The community would gather in the synagogue to listen to the preacher’s fire-and brimstone rebuke often even reducing grown adults to sobbing and wailing.
In the mid-1700 however an alternative method of motivating Jews to religious practice was promulgated. The founder of modern Chasidism, Rabbi Israel Baal Shem Tov (1698-1760), taught that one can serve God primarily through spiritual inspiration and love. And even fear of God was presented as awe for the infinitude of the Divine rather than the punishment God metes out to those who do not follow His wishes.
The following story illustrates the tension between the two approaches. The Baal Shem Tov once walked into a synagogue where a preacher was reproving the congregation and telling them about all the different terrible punishments that lay in store for them.
When he saw the town’s simple folk crying, the Baal Shem Tov quoted a rabbinic source, which says that God asked Moses to reprove Him and told the Maggid that he had no right to castigate the townsfolk in such a harsh manner and that if anyone needed to be reprimanded it was God Himself, who had caused so much suffering to the faithful Jews of the town.
In the Jewish tradition there are many ways of finding a relationship with God. Unfortunately, there are some who feel it necessary to see God as vengeful and punishing toward those who do not listen to Him. It is clear why seeing God strictly in those terms would cause discomfort and possibly even resentment, as happened with Shalom Auslander. Happily there is another way.
God can be seen as a loving existence—as the ultimate manifestation of kindness and only wants good for His creations, even if sometimes we find it difficult to grasp that goodness. This is the God I was educated about. Thus I have no negative feelings towards God in fact I feel it an immense privilege to carry out His will through fulfilling Torah and Mitzvoth. If more people were taught primarily about the primarily loving aspect of God, Judaism would be better off and there would be no need for books such as Foreskin’s Lament.
Rabbi Levi Brackman (www.levibrackman.com ) is executive director of Judaism in the Foothills (www.jitf.org ). His upcoming book, about Jewish Business Success, is set to be published in late 2008.